The ability to concentrate has grown in importance in the ever speeding pace of modern society. The feedback cycle of information and matter are getting faster and faster. Moreover, multi-tasking has become a fundamental prerequisite for daily work. Furthermore, quality of services and quantity of serving duration keep increasing. All these factors require our good concentration. Research has been carried out to evaluate different treatments using evidence-based medicine methodologies. One of the treatments is the observation of one’s breath, namely Anapana, and its extension to the observation of the bodily sensations called Vipassana. In this workshop we will practice the mini version of the treatment.

From the analysis of the practice, we will try to find the common structure and relationship that can be generalized using systems thinking which could help us understand how our minds work. Research has shown that this systems thinking is rooted from the teaching of Buddha.

The application of system theory requires the understanding of ourselves and of each other, the nature, and the past and future possibilities in a systemic way. That is, we need to understand both the structure and dynamics of our physical body systems, and of our mental mind observations. Research shows that the composition of our body and that of our mind may be explained by the same system theory relating to energy, matter, life and information. We employed this simple ancient system theory as taught by Buddha to investigate how our naturally systemic-structured mind arbitrarily developed all the non-systemic and problematic way of thinking. We use our body to experience the world around us but our mind is the one which is observing and making decisions to change the world. System theory sees the world as composing of observers, decision makers, systems, the environment, the boundaries and relationships between them. There are in effect two opposite forces in the world that constantly interact with each other, creating a flow of energy, matter and information between systems and the environment. On one hand we have the disorder force governed by the second law of thermodynamics that drives everything into an equilibrium state with maximum entropy. On the other hand we have the organizational force governed by the constraints of a system that drives the system into a particular desired steady state with a low entropy.

Our minds are both the observer and the decision maker confronting a major problem. Throughout our life we look for satisfaction that brings happiness. Our government has been relying on economics to achieve this but 80% of the time we are dissatisfied with the people and situations around us, giving rise to craving, aversion and ignorance in our minds and creating all sorts of problems in our society. This is called suffering in the teaching of Buddha, and he offered us a three step solution for our mind. In this workshop we will investigate the systemic view of these three steps, namely self-protection, concentration and purification of mind. We will also investigate a 10-day Vipassana mental healthcare program for people of all religions including scientific communities. It is believed that such a program could bring happiness, peace and harmony for our society.

Is death the end of our lives or just the beginning of another new life? A system undergoes a transition of system state upon death, but will the system continue in other forms at other places? Or will it just terminate totally? What are the possible new system states and are they sustainable? In this workshop we will investigate the sustainability of Heaven, Hell, Earth and Nibbana (null). We will also investigate the way to prepare ourselves to transit into these states.

The application of system theory requires the understanding of ourselves, each other, the nature, the past and future possibilities in a systemic way. That is, we need to understand both the structure and dynamics of our physical body systems, and of our mental observers. Research shows that the composition of our body and that of our mind may be explained by the same system theory relating energy, matter, life and information. We employed this simple ancient system theory as taught by Buddha to investigate how our naturally systemic-structured mind artificially developed all this non-systemic and problematic thinkings. We use our body to experience the world around us but our mind is the one who is observing and making the decisions to change the world. System theory sees the world composed of observers,decision makers, systems, the environment, the boundaries and the relationships among them. And there are two opposite forces in the world that constantly interacting with each other, creating the flow of energy, matter and information between systems and the environment. On one hand we have the disorder force governed by the second law of thermodynamics that drive everything into a equilibrium state with maximum entropy. On the other hand we have the organizational force governed by the constrains of a system that drive the system into a particular desired steady state with a low entropy.

Our mind are both the observer and the decision maker with a major problem. Throughout our life we have been looking for satisfaction that brings happiness. Our government have been relying on economics to achieve this but 80% of the time we are dis-satisfied with the people and situations around us, bringing craving, aversion and ignorance into our minds and creating all sorts of problems in our society. This is called suffering in the teaching of Buddha, and he offered us with a three step solution for our mind. In this workshop we investigate the systemic view of these three steps namely self protection, concentration and purification of our mind. We also investigate a 10 days Vipassana mental healthcare program for people of all religions including scientific communities. It is believed such a program could bring happiness, peacefulness and harmony for our community.

Death is the end of our lives or just the beginning of another new life? A system undergoes a transition of system state upon death, but will the system continue in other forms at other places? Or will it just terminate totally? What are the possible new system states and are they sustainable? In this workshop we will investigate the sustainability of Heaven, Hell, Earth and Nibbana (null). And we investigate the way to prepare ourselves to transit into these states.

Disney La-Haut:Happiness is not about being immortal nor having food or rights in one’s hand. It』s about having each tiny wish come true, or having something to eat when you are hungry or having someone’s love when you need love.”快樂不是長生不老也不是你的手裡握有食物或權利。它是每一個微小的願望能夠實現，或者當你餓了的時候有吃的食物,或者你需要愛的時候有人來愛。“

I cannot agree with this quote. Here is my understanding of the teaching of buddha: immortal is a desire that cannot be satisfied. The things we own cannot bring us anymore satisfaction and hence no more happiness. According to the Chinese wisdom, everything in our world is composed of the Taichi Yin-Yang structure. Here we have Taichi: happiness in our world; Yin: Supply, Mine; Yang: Demand, Desire. When we have a Yin (Supply) and a Yang (Desire) and they are balanced, that will bring us satisfaction and hence happiness. However, we can’t always get what we want. In Economics we have 『The resources to satisfy the multifarious human wants are limited or scarce』. When Yin and Yang is not balanced, then we cannot get happiness. When Yin is less than Yang, we are in a HOT state, Buddha call this the dis-satisfaction of not getting what we want. When Yin is more than Yang, these people might be having lots of good karma, but suffering still arise when their luck are all used up. The Evil Yin is called the dis-satisfaction of associating with what we hate. The Evil Yang is called the dis-satisfaction of associating with birth, aging, sickness and death.

So what is real happiness? The Four Noble Truths and The Eightfold Path.

Information medicine is to analyze the signals obtained from human body, then to determine the imbalanced state of the body, and finally to implement a strategy to regulate the body back to a healthy state.信息醫學是分析人體發出的信號，然後算出身體的失衡狀態，最後實施一項策略以調節身體，使其恢復到健康狀態。

For thousands of years, Traditional Chinese Medicine obtains signals from the changes of body’s physical appearance through sight, sound, taste, odour, pressure, texture and temperature, facial expression and body motion. For hundreds of years, modern medicine obtains signals from the changes in matters at microscopic level including chemical changes and cellular changes. In the past 60 years research started to look for more subtle signals at the energy level including mostly electromagnetic energy. 數千年來，傳統中醫藥學從身體的外表獲得信號的變化，包括通過視覺，聽覺，味覺，氣味，壓力，質地和溫度，面部表情和身體動作。數百年來，現代醫學從微觀層面取得信號的轉變，包括在化學變化和細胞的變化。在過去的60年的研究開始在能量層次上尋找更細微信號，大部分都是電磁能量。

Electromagnetism is the study of electricity including voltage, resistance and electrical current that transmit in physical substance like copper wires and human body. For many years we have been demonstrating the application of information medicine on this area through the use of electro-dermal screening (EDS/EAV) devices to measure the health levels of some major acupuncture points on the hands. 電磁學是研究電力，包括電壓，電阻和在物理物質中傳輸的電流，如銅線和人體。多年來我們一直在這方面展示信息醫學的應用，通過使用表皮電流篩選儀（EDS/EAV）設備來測詴手中一些主要穴位，從而衡量人體的健康水平。

However, electromagnetism also includes the study of electromagnetic wave that can transmit in thin air or vacuum, like the visible sun light, the invisible x-ray and the invisible body light. This year we will demonstrate the use of electromagnetic wave capturing devices for the investigation of the “effectiveness of our mind”. This include our concentration and our ability to spread happiness and harmony to the people around us. 然而，電磁學還包括研究可以在稀薄空氣或真空傳輸的電磁波。 例如可見的陽光，不可見的X射線和靈光。今年我們將展示使用電磁波捕捉裝置對我們“心靈的效律”作出初步的研究。這包括我們的集中精神的能力和我們傳播快樂與和諧給別人的能力。

What is body light? 什麼是靈光？

Our body constantly emits electromagnetic wave to the surroundings. The colour of these invisible lights changes rapidly with our state of mind and the health of our body. Sometimes they are known as aura in the western world and the Chinese call them ling guang/qi se.我們的身體不斷地發出電磁波到周圍的環境。這些不可見光的顏色會因應我們的心情及身體的健康狀態而迅速變化。他們在西方世界有時被稱為光環，而中國人稱之為靈光/氣色。

How does the capture device work? 捕捉靈光設備的原理是什麼？

A special device is employed to capture the body light in the invisible range and perform a frequency shift to the collected signals into the visible range. As a result, the colour could be observed with our bare eyes. Of course with proper training, some people can see the aura colour directly with their bare eyes. The transformed signals are projected onto a polarized film, overlapping with the visible light images of our face. On the top of the photo there is a circle of light representing the state of our mind and the colour of the rest of the photo represents the state of our body at this particular moment. 一個特殊的裝置是用來捕捉不可見靈光的頻率範圍，然後執行一個頻率轉移，把收集到的信號轉變到可見光的範圍內。從而使我們的肉眼能觀察到這些色彩。當然，經過適當的培訓，有些人可以直接用肉眼看到彩色的靈光。轉換後的信號會投射到一個寶麗來底片上，並重疊在我們的臉部照片上。在照片頂部有一個圓光，顏色代表我們這一刻的思想狀態，其餘的照片顏色代表著我們這一刻身體表現出來的狀態。

What should I do when I take the photo? 當我拍照片時我應該怎麼做？

In today’s demo, we are going to collect samples of photos for research and education purpose, and here is what you should do: 在今天的演示中，我們將拍一些照

片做科研與教育用途，這裡是你應該做的：

1. First photo: Just be yourself and look at the camera. 第1張：做你自己，看看相機。

2. Second photo: Close your eyes if you like, use 30 seconds to quickly and effectively concentrate your mind so that you know you are ready to work on your important task of the day.第2張：用30秒，快速，有效地集中精神，如果你喜歡，你可閉上你的雙眼。你要確認你已準備好去面對你這一天的重要工作任務。

3. Third photo: In any working environment, you need to work with other people in harmony so that the goal can be achieved together happily. Use the next 30 seconds to quickly and effectively spread harmony and happiness to the people around you. You can use thoughts, words or gesture to help. 第3張：在任何工作環境中，您都需要與其他人保持和諧，使大家的共同目標可以合作愉快地實現。利用今後30秒的時間，快速和有效地傳播和諧與快樂給你周圍的人。可以使用的思想，言語或手勢來幫忙。

How can I tell from the photo about my mind? 我怎樣才能從照片中得知我的心靈狀態？

There are many interpretation of the colour of our body light. The most common one is the corresponding colour of the visible light spectrum (the rainbow). Our research shows that the colour indigo representing highly intuitive, clear sighted, integrity and an orderly mind, which correspond to good concentration. The colour violet represents a reverence for all life and self sacrificing in the service of others, which correspond to the ability to spread happiness and harmony to others. The brightness represents the strength of that particular colour. 靈光的顏色有很多種不同的解釋。最常見的是對照可見光光譜的相應顏色（彩虹）。 靛藍的顏色一般代表高度直覺，清晰的遠見，健全和有條理的心智，我們的研究發現它對應良好的集中力。紫羅蘭的顏色一般代表了所有生命的崇敬和自我犧牲服務他人，我們的研究發現它對應能傳播快樂與和諧給他人的能力。亮度是特定顏色代表的能力之強度。

How can I be the master of my mind ? For more details on how to train yourself to be the master of your mind, for the benefit and harmony within yourself and between people around you, please visit www.dhamma.org. It contains information of a 10-day intensive course which teach the fundamental meditation method of Buddha, for increasing the concentration, purifying the mind, and spreading happiness and harmony to others. 如需詳細明白如何訓練自己成為你心智的主人，以及為了你自己的內心和你周圍的人之間的和諧與利益，請瀏覽 www.dhamma.org。它包含了一個有關10天的密集課程，教導佛陀的靜坐基本方法，增加集中力，淨化心靈，傳播快樂與和諧給他人。

The following research samples show how the aura colour changes rapidly with different states of the mind. They also show how the colour can be changed and repeated according to our will, when we practice Buddha’s technique of how to be the master of our minds. 下面的研究樣本顯示靈光顏色如何根據不同的心靈狀態而迅速地變化。他們還展示了當我們經過練習佛陀的技巧去鍛煉自己慢慢變成我們心智的主人後，我們的意志是可以反覆改變靈光的顏色。

The following research samples show how the aura colour changes rapidly with different states of the mind. They also show how the colour can be changed and repeated according to our will, when we practice Buddha’s technique of how to be the master of our minds.